Thera 1.75: Susarada
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(75):Susarada Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =75. Susārada= He was reborn in this Buddha-age at Sāriputta's native place,1 in a brahmin's family, and was called Susārada 75 (Dullard), because he was slow in growing.2 He achieved Sotapana(first samadhi of Nirvana) by the teaching of that Thera and in due time, as a bhikkhu, became an arahant(enlightened), and declared his aññā(supreme attainment) in this verse: ---- 75 Sādhu suvihitāna dassanaɱ kaŋkhā chijjati buddhi vaḍḍhati|| Bālampi karonti paṇaḍitaɱ tasmā sādhu sataɱ samāgamo' ti.|| || ---- 75 O goodly is the sight of cultured minds!3 Doubt is cut off, and wisdom grows apace. Even of a fool they make an able man; Hence goodly is the interaction with saints. ---- 1 Nālaka-village in Magadha. 2 Susārada means 'very autumnal' - i.e., as it were, 'having undeveloped seed or growth,' and corresponding therefore to early springtime in our climate. Cf. JPTS, 1909, p. 150; and the contrary, visārada, below, CCII, verse 338. 3 It is a detail of interest that on the word suvihitāna, rendered bv 'cultured' (lit., well-disposed, ordered, or practised), the Commentary remarks anusvāralopo kato; the terminal ɱ'' has been cut off, ''gāthā-sukhatthaɱ, for prosodical reasons. With line 3, cf. Sitters, verse 213. ---- =1.8-575 Commentary on the stanza of Susāradatthera= The stanza startign with Sādhu suvihitāna dassanaṃ constitutes that of the venerable Thera Susārada. What is the origin? It is said that he was reborn in a brahmin family at the time of the Blessed One Padumuttara, reached proficiency in the words of (brahmanic) lore (vijjāpada), saw the disdvantage in sensual pleasures (kāmā), gave up his household life, became a hermit-recluse had an hermitage built in a forest abode in the region of Himavanta and lived (there). Then in order to uplift him, the Blessed One Padumuttara went near him at the time of wandering about for alms-food. Even from afar, he saw Him, became pious-minded, went forward to meet Him, took His bowl, threw into it sweet fruits and made his offering. The Glorius One accepted that offering, thanked the donor and took His departure. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings and was reborn in the family of a brahmin who was the kinsman of the commander-in-chief of dhamma, when this Buddha arose. Because of his meagre wisdom, he had his name taken as Susārada. Subsequently, he listened to the truth (dhamm) in the presence of the commander-in-chief of the truth (dhamma) aptly gained pious faith, became a monk, developed spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Apadāna:– “ I was a reciter and memoriser of mantras, proficient in the three vedas. Not far from the Hamivanta, I lived in a hermitage. I had my sacrificial fire as well as fruits of white lotus; having thrown them down into a basket, it was kept hanging at a tree-top by me. That Padumuttara, the worldly wise, the worthy recipient of sacrificial offering, being desirous of uplifting me, came near me begging for His alms- food. Pious-minded and good hearted, I offered fruits to Buddha. To me there happened to be promotion of prosperity (vittisañjanana), bearer of bliss as a visible order of things (diṭṭhadhamma). The gold complexioned self-awakened Buddha, the worthy recipient of sacrificial offering, the Master, stood in the sky and spike this stanza. Owing to this offering of fruits with volition and resolution, you will not be reborn in any evil existence (duggati) for a hundred thousand aeons (kappa). Even by that bright base (sukkamūla) I enjoyed accomplishment (sampadā). The unshaken place I have attained after forsaking victory and defeat. Seven hundred aeons (kappa) ago, from now, I became king Sumaṅgala, a very strong world-king, endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, he uttered a stanza, in order to make manifest his aññā(attainment), with the indication (padesa) of announcing (kittana) the benefit (ānisaṃsa) of reliance (upanissaya) on good persons. 75. ”The seeing of well-equipped people is good; doubt is cut off and wisdom in- creases. They make even foolish people wise; therefore the meeting of good men is good.” There, sādhu means excellent, good; thus, is the meaning. Suvihitāna dassanaṃ means; the seeing of the well-furnished. For the purpose of ease in verse-composition the elission of niggahita had been done. The seeing of holy nobles (ariya) who are excellnetly equipped with the teaching of truth (dhamma) owing to their mercy on others, and who have becme well furnished excellently by themselves (susaṃvihitatta) with such qualities as moral percepts and so on; thus, is the unterpretation. “Dassanaṃ (seeing);” thus, the extent of pointing out should be seen, because of abundant state of one’s own (kāratta). Indeed, this had been said by the Blessed One:– “Those bhikkhus(monks), who are endowed with moral precepts (sīla), concentration, (samādhi), wisdom (paññā), endowed with emancipation (vimutti), possessed of insight (dassana) of the knowldege of emanciption (vimuttiñāna), who are advisers, clever in instruction (viññā- pakā), who are instructors (sandassakā), arousers (samādapakā), inciters (samutte- jakā), gladdeners (sampahaṃsakā), makers of teaching of good dhamma sufficiently clear (alaṃ samakkhātārā); O monks! I say that the seeing also of such bhikkhus as being very helpful (bahūpakārā); the hearing (savanaṃ); the approaching (upasaṅ- kamanaṃ), attending upon (payirūpāsana) reflecting upon (anussaranaṃ). I say, O monks! bhikkhus(monks), to be abundantly beneficial (bahupakāra).” In other words, because of seeing (dassana) being the basis (mūlaka) it has been said here as seeing (dassana) even, for others (itaresaṃ); kaṅkhā chijjati, thus, and so on, there, constitute instrumentive word (karanavacanaṃ). Indeed, when there is seeing of such good friends (as said) a son of good family (kulaputta) congenitally intelligent (viññūjātika) who is desirous of his benefit (attha) approaches and attends upon (payirupāsati) them; he asks such questions as: “Venerable Sir! What is a good deed? What is an evil deed?” and so on. They, on their part, dispel his doubts in many an arranged (vihita) position (ṭhāniya) of dubiousness; on that account, it has been said thus; “Kaṅkhā chijjati, doubt, is cut off.” Since also they by means of teaching the truth (dhamma) having suitably dispelled their doubt, promoted (uppādenti) perviously (pubbabhāge) effective (kammapatha) right view (sammādiṭṭhi) and the right view through spiritual insight (vipassanā), therefore there buddhi vaḍḍhati, (awakening increases). When, however, they, having increasingly developed spiritual insight (vipassanā), aptly penetrated into the noble truths (saccāni), then, doubt, founded on sixteen and eight fields gets cut off and sufficiently severed (samucchijjati); without demonstration (nipariyāyena), wisdom (paññā) and awakening increase. They become wise people from their body having gone beyond folly (bālya). Because of them, he has his awakening increased; bālampi karonti panḍitaṃ, (even a foolish person they convert to become a wise one). Tasmā (thus), and so on means colophon (nigamana). Since, over the seeing of good people in the manner as has been said, doubt is cut off and awakening increased, they make a foolish person wise, therefore, under that circumstance sādhu means excellent (sundharaṃ); sataṃ means of good people, of the holy nobles (ariyānaṃ); samāgamo means combining (samodhāna) with them and rightly increasing (sammā vaḍḍhana); thus, is the meaning. The Commentary on the stanza of the Thera Susārada is complete. ----